無量壽經優婆提舍願生偈註 2.31

2.31

"Inconceivable power" refers comprehensively to the power of the seventeen kinds of adornment of merits of that Buddha-land being inconceivable. The sūtras generally speak of five kinds of the inconceivable: first, the inconceivable number of sentient beings; second, the inconceivable power of karma; third, the inconceivable power of nāgas; fourth, the inconceivable power of dhyāna; fifth, the inconceivable power of the Buddha-Dharma. Here, the inconceivable nature of the Buddha-land has two kinds of power: first, karmic power, which means it was accomplished through the karmic power of the great vows and worldly-transcending roots of goodness of Bodhisattva Dharmākara; second, being sustained by the excellent sustaining power of the Dharma King Amitābha, who is correctly enlightened. These inconceivables, as in the seventeen kinds below, are each and every mark inconceivable, and will be explained as the text proceeds. With regard to "similar and corresponding to the nature of the wish-fulfilling maṇi jewel": by taking the nature of the wish-fulfilling maṇi jewel, it illustrates the inconceivable nature of the Buddha-land of Peace and Bliss. When the Buddhas enter nirvāṇa, through their power of expedient means they leave behind the relics of their broken bodies to bestow blessings upon sentient beings. When the blessings of sentient beings are exhausted, these relics transform into wish-fulfilling maṇi jewels. These jewels are mostly found in the great ocean, where great dragon kings wear them as head ornaments. If a wheel-turning sage king appears in the world, through his compassion and expedient means he is able to obtain this jewel and produce great benefits in Jambudvīpa. When he needs clothing, food and drink, lamps, and musical instruments, or various things according to his wishes, the king observes purificatory precepts, places the jewel on the top of a long pole, and makes a vow, saying: "If I am truly a wheel-turning king, may this precious jewel rain down such things—whether throughout one li, ten li, or a hundred li—in accordance with my heart's wish." At that time, it immediately rains down various things from the sky, all matching what is needed, completely fulfilling the wishes of all people in the world. Due to the power of the nature of this jewel, the Buddha-land of Peace and Bliss is also like this, because the nature of Peace and Bliss is variously accomplished. As for "similar and corresponding": by the power of that precious jewel, for those seeking clothing and food it can rain down clothing, food, and other things, matching the seeker's intention—it does not fail to fulfill requests. That Buddha-land is not like this: because it is accomplished in a self-sufficient nature, it lacks nothing. Taking just a part of that nature as an analogy is why it is called "similar and corresponding." Furthermore, that jewel can only grant sentient beings' wishes for clothing, food, and the like; it cannot grant sentient beings' wish for the unexcelled path. Moreover, that jewel can only grant sentient beings' wishes for a single lifetime; it cannot grant sentient beings' wishes for immeasurable lifetimes. Because there are such immeasurable differences, it is called "similar."